Author: Shayna Rosenberg

Written by: Rabbi Avrohom S. Moller

It Isn’t Easy to Commit

When the Torah discusses the mitzvah of tzedakah-charity, the possuk says, “כי בגלל הדבר הזה” – as a result of this matter (your generosity) Hashem will bless you in all of your endeavors. Rashi quoting the Sifri notes the choice of the word “davar,” which literally means thing or matter, can also mean speech or word. Rashi therefore explains that one is rewarded not only for the charity he does but also for the words he said when he made the commitment. What is the importance of the words; don’t the actions speak much louder than the words?

We can understand this in one of three ways. Firstly, the Torah is teaching us the importance of inspiring others when we do a mitzvah. The Mishna in Avos (5:13) says that one who desires to give and that others should give as well is a chasid, a pious person. Our sages instruct us to publicize those who do a mitzvah in order to inspire others to follow suit. (See Yoma 31a.) This does not contradict the principle of being modest and humble in our service of Hashem if our public participation in a mitzvah is predicated on the intent to get others to join and not for self- aggrandizement.

A second explanation is that making a commitment raises the level of difficulty in doing the mitzvah.  Once a pledge is made, we’ve obligated ourselves to do something and that is uncomfortable. Our sages teach us that one who does things because they are obligated gets more reward than one who does things voluntarily beyond what is required of them. This may seem counterintuitive, but it is an important insight into our humanity. We like to be heroes; we don’t like to pay bills. Once we make a commitment, it is harder to stick to it and fulfill what we said.

A third explanation is that when we make a public commitment, we are avoiding the pitfall of cynicism. Often, when people are asked to participate in a worthy cause, they have many reasons to say no. It could be lack of trust of the leadership, non-belief that effort will be successful, feeling that we have a better plan, etc. We are wonderful “armchair quarterbacks” when it comes to communal issues. When we commit to a communal cause, we are avoiding that bad behavior and resisting the cynical response that robs us of communal initiative.

All three of these lessons are helpful when we speak to our children about getting involved. We should do mitzvos with the hope that others will join us. We should make commitments because we become obligated by them, and we should value being part of worthwhile communal endeavors.

Written by: Rabbi Mordechai Raizman

Leadership at Its Best

In this week’s Torah portion Ekev, G-d tells Moshe to relay the following message to the Jewish people. “What does G-d ask of you but to fear Him?” The Talmud analyzes this statement and makes the following observation. In using the term what, it implies that the matter is quite simple. With that, the Talmud wonders is fear of G-d a small and trivial thing? To truly have an awe of G-d in one’s everyday life is the work of a lifetime. Therefore, how can it be phrased in such a manner that makes it seem like it is an easy thing to attain?

The Talmud goes on to answer that yes, for Moshe, to have an awe of G-d is a small thing. However, we are now left wondering how this answers the question asked above. G-d commanded Moshe to relay this message to the Jewish people. This wasn’t a command to Moshe alone. Yes, it may be easy for him, but it is certainly not easy for the rest of Bnei Yisroel.

There is a great lesson in leadership to be learned from this. A leader leads by example. If a leader exemplifies and demonstrates a characteristic trait to the masses and makes it look easily attainable, the masses will follow his lead. It is true, on our own, to attain the level of fear and awe of G-d may be an arduous task. However, now, that we, the Jewish  people, experienced Moshe’s leadership, we realize that to relate to G-d, fear G-d and to live an inspired life of observing Torah and mitzvos is attainable.

Having a role model from which to learn is a great lesson for all of us as parents, educators, lay leaders, etc. We all need to have special individuals in our lives that enable us to strive for more than we could have imagined in our own spiritual growth. We must then, in turn, try to become role models for the next generation.

Written by: Rabbi Avrohom S. Moller

  נַחֲמוּ נַחֲמוּ עַמִּי יֹאמַר אֱלֹהֵיכֶם

This week’s haftarah, the first of seven which comfort us after Tisha B’Av, opens with the sentence, “Be comforted, be comforted, oh my nation. Speak to the heart of Yerushalayim and call to her (encourage her) since she was punished doubly for her sins.” The Midrash (Eicha ch. 1) notes that Yerusahalayim is consoled doubly to compensate for her being punished doubly.

What is the meaning of a double consolation?  Rav Chayim Shmuelevitz ZT’L (Rosh Yeshiva in Mir, Poland and Yerushalayim, 1902-1979) explains that once the redemption comes, we will be able to understand that the redemption was actually staged in the very worst of times. The seeds of redemption are sown when we are at our lowest ebb. This is the meaning of the well-known Gemara that teaches that Mashiach was born at the time of the destruction.

Reb Chaim also quotes the Gemara at the end of Makkos which related an incident in which Rabbi Akiva and his colleagues passed the ruins of the Bais HaMikdash and saw a fox exiting the place where the holy of holies had stood. Rabbi Akiva’s friends began to weep in response to the terrible desolation and desecration they were witnessing. However, Rabbi Akiva was smiling. When he was asked for an explanation, he said that the same prophet who said that Zion would be ploughed over because of our sins, also said that old hoary men and women each one holding his/her staff will yet again sit in the streets of Yershalayim. Now that we witnessed the fulfillment of the first part of this prophecy, we can surely anticipate the second part. How did this answer assuage the pain of the destruction?

Rav Chaim explains that the reconstructed Bais HaMikdash and the restoration of our people to our land is going to be on a much higher level of existence than we had in the past. The staffs held by the old people described in the prophecy symbolize abilities that far surpass what old people can do today. The destruction paved the way for this new existence and that is part of the consolation for our people. While the pain for our people is very real and justified, it is still mitigated with the knowledge that it isn’t for naught, it is purposeful and it lays the foundation for a brighter future.

The Jewish people have always overcome today’s adversity with the belief that tomorrow will be better. That isn’t enough. We must not only have faith in Hashem that he is just and kind. We must also have trust in his judgement. We must believe that he is always creating a brighter future with today’s events. We will be able to fully understand this at the time of redemption when the world will reach a perfect state and we will have the double consolation of being redeemed and knowing that our troubles were actually for our own good.